Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	apostle_n	law_n	transgression_n	5,619	5	10.4785	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84659	Theion enōtikon, A discourse of holy love, by which the soul is united unto God Containing the various acts of love, the proper motives, and the exercise of it in order to duty and perfection. Written in Spanish by the learned Christopher de Fonseca, done into English with some variation and much addition, by Sr George Strode, Knight.; Tratado del amor de Dios. English	Fonseca, Cristóbal de, 1550?-1621.; Strode, George, Sir, 1583-1663.	1652 (1652)	Wing F1405B; Thomason E1382_1; ESTC R772	166,624	277

forces yet no lesse doth she abhor and resist all other sins of the lower rank S. Paul when he saith Charity suffereth long 1 Cor. 13.4 what saith he lesse than that as the impatient man acts against the long suffering Charity so Charity works against all impatience and as Charity that envieth not is assaulted by the envious so Charity fighteth against envy and as Charity that vaunteth not nor is puffed up is opposed by pride so Charity labours to beat down pride And what from S. Paul I have said of those sins mentioned is alike true of those other sins instanced by S. Paul and of all other sins committed in the world And therefore not onely the Apostles but their and our Lord and Master Christ hath taught us this lesson that Charity is the fulfilling of the Law Insomuch as Rom. 13.10 so far as Charity can prevail to the killing of sin Mat. 22.40 which is the transgression of the Law she may well be called the fulfilling of the Law And so high an esteem had our Lord Christ of the great virtue and power which Charity hath in the work of our salvation that when he had largely preached of the whole duty of man and given him many precepts and expositions of the Decalogue necessary to be understood and followed by old and young learned and illiterate for the relief of mans memory and the greater incouragement to his proceeding he summes up all and tells us all the Law and all that God requires of man is nothing else but Charity that is love to God and for his sake love to thy neighbour S. Augustine addeth that as God calls himself Love who is all in all 1 John 4.8 for all things are from him by him and for him so the like in a quailfied and reverend sense we may speak of Love or Charity we say he that hath not houses nor Vineyards nor Lands yet if he hath Money he hath potentially all so may we say of Charity in respect of other graces and endowments of the soul In the place before cited S. Paul speaks that of himself 1 Cor. 13.1 which the best of men may say of themselves with the like truth that could I preach as though I spoke with the tongue of Angels yet this without Charity will make me but like an empty sound of brasse or like the bell in the sleeple that calls others to the Church and so to Heaven while it self hangs without doors Nay do I give all my goods to the poore and my body to martyrdome for the truth and have no charity these will profit me nothing Yea if I understand all the mysteries of God and have all faith saith he and have not Charity observe this he saith not of this last as of the former gifts of preaching martyrdome or goods that these without Charity profit nothing but he saith that although he hath all understanding all knowledge and all saith yet these without Charity make him not onely as a sound or which profiteth nothing but he saith that having these and not having Charity he is plainly nothing nothing as in Gods acceptance and nothing as appertaining to the Kingdome of Heaven The Prophet Isaiah tells the people that God regards not Isa 1. but abhors the sacrifices which he requires of them and that when they lift up their hands to Heaven he will hide his eyes and not see them and when they make many long and loud prayers unto him yet he will not hear them And how or why is God become so averse to his own commands and ordinances the Prophet tells us the cause is want of Charity when he saith Your hands are full of blood your works are full of evill injustice and oppression In a word I see not I hear not saith God but I abhor you and your works because both want Charity Much like this hath the same Prophet Isa 58. taxing the falshood of the Israelites who hypocritically cried out saying Have we not held our Fasts and have we not afflicted our souls yet thou O Lord seest not neither takest thou knowledge of our holy acts To whom the Lord in truth makes answer T is true I neither see nor take knowledge nor pleasure in your sounds and shews of holinesse For in or by these saith God ye exact your labours or things wherewith ye grieve others And ye fast for strife and debate and to smite with the fist of wickednesse and call ye this your fasting saith God no saith he the fast that I have chosen is to loose the bands of wickednesse to undo the heavy burdens and to let the oppressed go free and that ye break every yoak of Taxes Excize and the like these these and not praying preaching fasting with murder robbery and oppression are the works of Charity well pleasing to and required of God Without which no man by his crying Lord Lord Mat. 7.23 shall enter into the Kingdome of Heaven CHAP. XVIII Our love to God is to precede all other loves SUch was the exceeding goodnesse of God to his people that he knowing the many delights and enticements of the world the flesh and the Devill to withdraw mans love from his God that he not onely wrote in the heart of man that he was to love his Creator but that he might never forget it he gives him this as a spirituall Law written in the Tables of stone Thou shalt love the Lord thy God with all thy heart Deut. 6. with all thy soul and with all thy might In which words not onely the precept is exprest to love him but the reason is annexed because he is the Lord of all and thy God in speciall And that thou mayest keep this commandment it shall be in thy heart And because from the abundance of the heart the mouth speaketh therefore thou shalt talk of it sitting walking lying rising that thy children thereby may learne the same and thou shalt binde it on thine hand and between thine eyes and shalt write it upon the posts of thine house and on thy gates I do not remember that any law or precept was so largely and strongly injoyned as this binding heart tongue eyes and all the faculties of the soul to love God Probably some may demand wherefore the Almighty should so earnestly and desirously require our love before or more then any or all things else that are in mans power In answer whereunto I may say that man hath nothing else to present that is so much his own or that is so much worthy of Gods acceptance nor so easie and beneficiall to himself for man to give as his love And therefore that which is least painfull or chargeable and most easie and beneficiall to the giver man and which withall is most pleasing to the Receiver God God the Receiver in his infinite goodnesse hath required of man the giver onely his love If a man were in danger to lose

rather a moving trunk of flesh then a living soule and this in part excuseth the words and acts of Lovers as proceeding from men distracted rather then from men in their wits and hereupon the Romans had a law exempting such Lovers from the penalty of death holding them to be no better then mad men This holy phrensie of love hath not escaped the Saints of God on earth S. Paul was neer this when in his extreme love to his Country-men as Moses Exod. 32.32 Rom. 9.3 that wished himself blotted out of the Booke of God so he wished himself accursed from Christ unlesse the Jews his brethren might be pardoned and saved with him so that which is said of Peter ravisht with the glorious apparition on Mount Tabor the like might be spoken of S. Paul in his excessive love to the Jews he knew not what he said or as Felix said unto him Paul thou art surely besides thy self love in stead of learning hath made thee mad And if ever any exceeded in love Joh. 10.20 above all the love that ever was in the world it was Christ who so exceeded herein that the Jews once thought him mad And might not others as well as they have imagined the like of him when in the excesse of his love to his very enemies he would suffer himself to be taken delivered up and shamefully put to death for them Thus far did the love in Christ work him to go or seem to be besides himself and all that he might work us to return to and to look into our selves and up to heaven that as ravisht with the love hereof we might live here in the world as though we were out of the world and that we might so look on these delights below as men blinde and hear of them as deaf and discourse of them as not concerned but as men in part translated to heaven and here become earthly Angels S. Paul made his daily prayers unto the Father of our Lord Christ That he would grant unto the Ephesians the riches of his holy Spirit to be rooted and grounded in love Ephes 3.17 and that they might know the love of Christ which passeth all knowledge where he prayeth for the mutuall love between the head and the members their love to him but his love to them first For without this love of Christ to them they cannot love him He loved his first saith S. John and then without their love to him 1 John 4 1● they cannot understand the power that love hath ere it is rooted in them For it is able to make things in themselves base and contemptible to be of great price and esteem Might it not seem in our blessed Saviour a blemish and dishonour to his person to be reviled scorned whipt and crucified yet the love of Christ took and accounted all as acts of glory and all that he might prove himself thereby the Saviour of the world It is registred of the wife to the Emperour Theodosius That she as a Nurse-keeper rather than an Empresse attended the sick and weak and made playsters and drest the sores of the poor Hospitallers who when she was by some nice Courtiers gently reproved her answer was That although those offices were below the person of an Empresse yet were they not able to reach and expresse the love which she bore to the poorest members of her Lord and Saviour Christ Jesus who in his unspeakable love did more saith she for me then ever I can in the least deserve or in any measure requite CHAP. IX Love exchangeth and counterchangeth all with its beloved FOr proof of this I could instance in many Lovers Registred in profane Authors as in Pylades and Orestes each of them though but one was guilty took the fact upon himself that he might thereby redeem the life of the other King David when the plague seized on and destroyed the people cries out to the Lord 2 Kings 24.17 It is I Lord that have sinned let me suffer but spare these innocent sheep for what have they done And when the Souldiers came to apprehend Jesus whom they yet knew not and some of his Disciples being present with him he asks Whom seek ye they answered We seek Jesus he roundly and readily answereth I am he And this he did Joh. 18. to the end that he might save his disciples from their arrest and therefore he addeth Ye have me whom you seek therefore let these go their way Reade and consider that of S. Paul Who is weake 1 Cor. 21.29 and I am not weake who is offended and I burn not the troubles infirmities and sufferings of the Corinthians through the Apostles love to them are all become and made his Yea but see a greater power of love manifested in the same Apostle toward the Philippians whom he tells that his death will be gain to him v. 21. Phil. 1. for thereby he shall injoy Christ whereas life to him will prove but labour and pain v. 22. and yet saith he though the difference be so great as is betwixt everlasting joy and glory being with Christ and pain and labour living with you yet my love is such to you more then to my self that I am in a strait not knowing which to choose but concludes Though it be far better for me to die and to be with Christ v. 23. neverthelesse saith he v. 24. to abide in the flesh is more profitable for you and therefore he concludes v. 25. Having this confidence I shall abide and continue with you for your furtherance and joy of faith But S. Paul writing to the Romans seems to go beyond all the bounds of love I and of common reason Rom. 9.8 when he saith I could wish that my self were accursed from Christ for my brethren my kinsmen the Jews Expositors antient and modern generally conclude that this wish or desire of S. Paul was an expression of the most transcendent power of love which might possesse any mortall man but what the full extent and force of the words may be is not so clearly agreed on for some expound the words accursed from Christ wherein all the difficulty lies to intend a temporall affliction or corporall punishment 2. others a spirituall separation or excommumcation from the Church of Christ 3. a third sort will have an eternall separation rejection or casting away from the joyes of heaven to be here understood They who imbrace the first exposition conceive this desire of the Apostle to be like that of Moses saying Lord Exod. 32.32 if thou wilt not forgive the sins of the Israelites in making the golden calf then blot me out of thy book and this blotting out of the book they expound of deposing or casting Moses from his government of that people which was as they would have this in S. Paul to be but a temporall punishment and this they would deduce and inferre from the word accursed which in the

same causes and meanes that mans love decreaseth the love of God increaseth SOme Divines have propounded the question why Christ the second Person in the holy Trinity rather than either of the other persons was made man and among other reasons this they give in answer That our first parents sin 1 Cor. 1.24 in desiring to be as God knowing good and evill directly opposeth the wisdome of God which is Christ And to shew the infinite love of God to man that Person who most directly was offended came down from Heaven tooke mans nature and suffered more than man could do and all to redeem man So that he alone God that can draw good out of evill and light out of darknesse used mans sin as an occasion through his love to save mankinde The Prophet Zacbary describes the state of the world Zach. 6. and in especially of the Israelites by foure Chariots the first whereof had red horses which typified the bloody Babylonians the second had black horses which noted the Persians under whom the Jews were neer their utter extirpation the third had white horses by which may be meant the Macedonians who as Alexander and others were gracious and favourable to the Jews the fourth had grizled or horses of divers colours which figured the changeable various and mixed government of the Romans which first or last is destructive to a State And now under this power and rule which contained all the misrule and barbarous usage of the three other Governments came the Messias into the world and this by the Apostle is called the fulnesse of time Gal. 4.4 because when the sin of the world was at the full now was the time of our blessed Saviour to come into the world and by his unspeakable love to redeem it The Prophet Isaiah sets forth Jerusalem thus Their hands are defiled with blood and their fingers with iniquity Isa 59.3 their lips have spoken lies and their tongues perversenesse none calleth for justice nor any pleadeth for truth the act of violence is in their hands their feet run to evill and they make baste to shed innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths The way of peace they know not yea judgement is turned backward and justice standeth afar off for truth is fallen in the streets and equity cannot enter and he that departeth from evill maketh himself a prey And the Lord saw and wondered that there was no Intercessor therefore his arm brought salvation For he put on righteousnesse as a breast-plate and vengeance for a clothing and according to their deeds he will repay fury to his adversaries but to Zion shall the Redeemer come And is there any thing in all this that savours but of the love of God to truth and justice to his people though laden with their sins and for this punished and oppressed by their enemies The love of Christ in this kinde is not to be uttered or any way expressed I will summe it up therefore in that one passage of S. Paul the same night that our Lord Jesus was betrayed he instituted the Sacrament of his body broken 1 Cor. 11.23 and of his bloud shed as a sacrifice fully and solely expiatory for the sin of the whole world And while the Jews cried to the Romans Crucifie crucifie him he for them more incessantly praies to his Father Father forgive them and though they said Let his blood be upon us and our children yet he tells them My blood is shed for you and for all that will take and apply it to the forgivenesse of their sins The Psalmist in a wonder and amazement of this excessive love Psal ● 4 exclaims Lord what is man that thou art so mindfull of him or the son of man that thou visitest him for what is there in himself as man but that is to be abhorred his body being at the best but a bag of bones a sinke of foule water and stinking dirt and his soule like a cage of uncleane birds or a forge of wicked imaginations and a storehouse of sinne To the Psalmists question Why Lord hast thou so visited man no other answer or reason can be given then this of the Apostle Job 3.16 So God loved the world that he gave his onely begotten Son to be made saith the Prophet Isay Isa 9.6 as a childe as the Apostle Saint Paul saith as a Servant who emptied himself as it were Phil. 2.7 to a nothing and all this as the effect onely of his infinite incomprehensible Love CHAP. XIV Gods jealousie JEalousie in man is an excesse of love and for the most part is the attendant of some ill condition in him whereas in God it is the quintessence as it were of his love And this riseth in God and moves him to anger and punishment when he finds himself dishonoured or neglected by those he loves Moses not onely tells us Exo. 20.5 that he is a jealous God but adds Exod. 34.14 that his Name is jealous And such is his jealousie that although he suffered the rebellious murmurings of his Israel Exo. 34.14 yet when they committed spirituall whoredome in making and worshipping the golden calf he destroyed 33000. of them and had not his deare servant Moses interceded he had in his jealousie utterly destroyed them all Covetousnesse by S. Paul is called Idolatry Col. 3.5 and when God finds his people worshipping or setting their hearts on these it moves him to jealousie Yea God is jealous of the inordinate or overmuch love of the husband to the wife or of the wife to the husband For these may love each other so much that some part of the love and worship due to God is bestowed on the Creature And for this God oft times turns jealous and in his anger takes the one from the other or bereaves them of their delight which is children And it being so that God hath commanded us to love him with all our heart and with all the strength and powers of the soule the least alienation of our love from God and bestowed on vain delights moves God to jealousie and provokes his anger And as the least withdrawing of our love from God works jealousie in him so when he finds us persist in a daily revolt from him he ceaseth any longer to be jealous See this proved in Israels case where God for Israels multiplied departings from him threatens My jealousie shall depart from them Ezek. 16.42 and I will be quiet and will be no more angry And this is the saddest condition that a soule can fall into for then it is apparent that God hath sent a bill of divorce to that soul and hath removed his love utterly from it for where God loves he cannot but be jealous Chap. XV. Gods revealing his secrets is a great demonstration of his love to man DElilab useth this as an argument Judg. 16.15 that Samson

absence when he shall hear least of it A third enemy to friendship is Anger you may observe that when God spake unto Elijah 1 Kin. 19.11 12. there first came a renting wind then a shaking earthquake and after both a burning fire but the Text tells that God the Spirit of meekness and love was in neither of these but in a small still or gentle voyce This this and not rage or fury is the parent of love and therefore Moses who was a meek man is the onely man to be called Gods friend And yet S. Paul teacheth us that there is an anger that may not be sinful for so saith he Be angry and sin not Eph. 4.26 and anger sins not then when it makes sin the object or butt of his displeasure and this anger Moses wanted not when he brake the two Tables wherein God himself wrote his Law but if ye observe this anger was not set against the persons of the people sinning for these be bewailed these he prayed for and with a wonderful measure of love when he wished rather that himself should be blotted out of Gods book then that they should be destroyed but all his anger was bent against sin and that not against a petite out against a most hainous and abominable sin gross Idolatry So that there is an anger in a friend which is not onely tolerable but commendable and it is like that of the Prophet when he saith Psa 141.5 Let the righteous smite me it shall be a great kindeness and let him reprove me it shall be an excellent oyle which will not break my head The Greeks as the Latines have distinguished anger by two words the one is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and iracundia by which is understood an ebullition or boiling of the blood which as it comes from a natural cause so it oft-times and in many is almost as soon gone as it suddenly came and this usually is found to be a consequent of the best dispositions the other anger is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a setled lasting wrath arising from a malicious heart and a revengeful stomach S. Paul himself seems to allow or favor this distinction when he saith Be angry and sin not Eph. 4.26 let not the Sun go down upon your wrath neither give place to the devil and this latter properly and not that former anger is it which we here speak against as being the deadly enemy to true friendship CHAP. XXVIII Of Self-love WE read not that man is expresly commanded to love himself because every one is so inclinable to it that the danger lies in our over-love to our selves yet it is implyed when we are taught to love our neighbour as our self and under this command is likewise implyed what we should not do to our neighbour as not to rob not to kill him We should not defraud our selves of what is justly and necessarily requisite for us much less should we destroy or kill our selves And this tacit precept of loving our selves is so much the stronger because it is natural ●nd ariseth from the first principles infused into man and never becomes vitious or sinful until it transgress or goes beyond the limits prescribed unto it which limits being to love God first above above all things and for himself for that he is the Alpha the first of all the first by whom all things were made and were all made for the exaltation of his glory And the second limit or bounding of our love being to our neighbour who is Gods image and our second self and therefore to love him as our self now when man shall so love himself as that he loves no other but himself then this love is corrupted and forbidden as sinful And into this sin as the first and root of all other sins did our first parents Adam and Eve fall when the devil tempting Eve he told her that by eating the forbidden fruit she should be like God the inordinate love to her own so great a seeming good moved her to desire what was forbidden and thereby to forsake God in disobeying his commands Pride properly was not the first sin in that Adam or Eve would be like God but the love of themselves was the cause of that pride And as Eve was the first that fell into the transgression of not loving God through her self-love so very soon after Adam dropt into the same transgression of not loving his neighbour for he when God called him to an account took nothing upon himself nor any way excused Eve but laid all the blame and sin upon her which was not to love her as his friend or neighbour and all this came from self-love The devil accusing Job asks God whether Job served or loved him for nought wherein his meaning was That neither Job the upright nor any other loved God as they ought wholly for God but for themselves Jacob vows unto God Gen. 28. ●0 but hear his conditions If God will be with me and will keep me in this way that I go and will give me food and raiment so that I come again to my fathers house in peace then shall the Lord be my God Might not the devil interpose and ask Doth Jacob serve God for nought the like may be said of the mother and the sons of Zebedee whose thoughts when Christ drew near his passion were for honour and precedency above their fellow-Apostles so that self-love seeketh primarily its own good though at the cost and charges of another And so tender-hearted and loving we are to our selves that when God hath poured out all the vessels of wine and oyle of his graces mercies and benefits yet if he require but some small return of a thankful love expressed by some holy exercises in the Church or at home how apt are we to say as the Spouse I have put off my coat how shall I put it on Cant. 5.3 I have washed my feet how shall I defile them small things about our garments or our very feet shall keep us from God or else we will say as in the Proverbs There is a Lyon in the way In our way to God we feign and suppose Lyons dangers of losing liberty or estates and rather then we will lose or hazard any thing for God we will swear backward and forward and serve the devil rather then God and we think we have excused all sufficiently by saying we were forced thereunto for we saw a Lyon in the way when oft-times this Lyon is of our own making or fear rather then that there were any such indeed and all this is the bastard-brat of ●●lf-love And if you ask me what hath been the Mother and Nurse of all Heresies as that first of Simon Magus of the Gnosticks and Nicolaitans who to be great and to enjoy filthy pleasure were sometimes Jews sometimes Christians at other times Gentiles in their Professions but sure they would never willingly

be Martyrs or suffer for any May I not say and say truly self-love was the mother of all If you ask me how it came to pass that Diotrephes so loved to have the preeminence among the Christians that he received not the Apostles that he esteemed or reverenced them not as they were indeed Bishops set over and above him Can I or you give any better reason for it then his self-love And if I yet be demanded What stirred up Absalom Jeroboam and Jehu to rebel against their lawful Kings and by treachery or force to usurp the royal power Can I give any other answer then that it was their self-love Now if you ask me how it should come to pass that self-love should so far blinde and besot men that by it they should fall into such horrid enormous sins the reason is at hand and plain we say oft-times that a man stands in his own light which makes him that he cannot see no not the Sun and if a man puts his hand upon his eyes no marvel if he cannot see either the object or his hand All this and more doth self-love to the eye of the souls reason for it presents nothing to reason but what it self desires and reason seeing nothing else it offers nothing else to be desired and sought by the will but that which self-love affecteth Self-conceit or an opinion of self-wit knowledge or excellency works in man many and several errors follies and enormities so that the wise-man truly said There is more hope of a fool then of such a man who is wise in his own conceit for he thinking himself wise enough of himself never desires or studies to know more but much more may be said of self-love then of self-conceit insomuch as the Will which is the Captain-General and Commander under Love is stronger then Opinion which is but a lackey to the Soul And from this poysoned spring of self-love we have our eyes so blinded vitiated or bewitched that what we should see as to judge our selves we cānnot will not or do not and what we should not see that is to judge and condemn others that we do So that love spred abroad which by the Apostles rule should cover a multitude of sins in our neighbour this love being locked up in our own breasts covers onely that which is within our selves The righteous man saith the wise-man is the accuser of himself but the man that loves himself is never so just and upright to himself as to accuse or condemn himself This judgement he keeps and executes wholly upon others Judah David and the Pharisees while the case was put in the third person of their neighbour they are for the law that woman that man that adulterer must suffer without mercy Such was Judah his judgement Gen. 38.24 such was Davids 2 Sam. 12. such the Pharisees who brought the woman taken in adultery in the act to Christ But when David was found to be the person and that the Prophet told him Thou art the man and when Judah by his ring and staff was discovered to be the sinner as was David I warrant you have not the like sentence given as 〈◊〉 fore but the case must be said to be altered 〈◊〉 the person and it cannot be deemed otherwise when the same person who commits the fact shall be Judge And as self-love is no upright Judge so it is ever querulous and complaining of other mens justice and good dealing to him The Judge never does him right enough but either he takes that from him which was his or gives him not so much as was due unto him True love and charity saith the Apostle envieth not 1 Cor. 13.4 5. seeketh not her own thinketh no evil but self-love clean contrary thinks no good of others envieth other mens good and seeketh not onely her own but all that is anothers thinking all too little for her self To sum up all I will conclude with that of the Apostle and judge ye how it concerns us in these our Times 2 Tim. 3.2 Know saith he in the last dayes perillous times shall come for men shall be lovers of their oven selves where before I proceed I pray mark that the Apostle in those perillous times wherein charity is grown cold as our Saviour speaks and sin aboundeth hath reckoned up twenty sins some against God such are blasphemers unholy lovers of pleasures more then of God hypocrites having a form of godliness yet denyers of the power thereof 2. Other sins against themselves such are proud without natural affection boasters incontinent heady high-minded lovers of pleasures 3. Sins against their neighbour disobedient unthankful truce-breakers false accusers fierce despisers of others traytors Of these nineteen sins my question is Whether there be any one root or cause and what that cause or root should be and I cannot uprightly say that there is any other sin so properly and naturally the cause of all the ninetine sins me●tioned as that Self-love which is set as it w●●● on purpose in the first place which justly she may challenge as being the mother or originall of all the nineteen in this Chapter to Timothy and of all the seventeen fruits of the flesh Gal. 5.19 reckoned up by S. Paul to the Galatians or of all the sins that have been or ever shall be committed from the beginning to the end of the world CHAP. XXIX Temporall goods cannot content and therefore deserve not mans love THe temporall things wherewith man is delighted as being good are many almost infinite out as all sublunary compounded bodies are made of the four elements so all the goods we speak of may be reduced to these four heads 1 life under which we understand health strength and beauty of body c. 2 honour under which may be comprised titles offices priviledges pompe and retinue 3 Wealth where lands monies revenues have place 4 Pleasure which is as various as there be objects of our senses pleasing to our eye tast touch hearing and smell Now though all these in their kinds ordinately desired and moderately used may be both usefull and lawfull yet in that they are not able 〈◊〉 content and satisfie the soul longer then a ●●nd or lightning which vanisheth with the appearance man should not indeed truly he cannot set his love upon them What wanted Salomon of all the desirable things under heaven He had 700 wives and 300 concubines he built himself stately palaces orchards gardens he had attendants answerable to his wealth and glory which exceeded any King in those parts yet when he weighed all instead of proclaiming himself happy in these he concludes which are the words of the Preacher and the wisest man on the earth that all is but vanitie of vanities Eccl. 1.2 vanitie of vanities all is vanitie Will you examine King David the man after Gods heart and ask him now thou hast strength to kill the Beare the Lion and the Giant art thou satisfied